Authors

Disclosure statement

Steven D Allison receives funding from the US National Science Foundation and the US Department of Energy.

Tyrus Miller does not work for, consult, own shares in or receive funding from any company or organization that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

Yet modern climate change is also a human problem caused by the collective behaviors of people – mostly the wealthy – around the world. Japanese economist Yoichi Kaya summarizes this viewpoint in an elegant equation known as the Kaya Identity: Global greenhouse gas emissions are the product not just of energy use and technology, but also human population size and economic activity.

Of course, science is essential for understanding climate change, and technology is critical for solving the problem. But the IPCC report spends little more than 10 pages on climate ethics, social justice and human values. We worry that overemphasis on science may hamper the design of effective climate solutions.

A human-centered perspective

Scholars in the humanities interpret human history, literature and imagery to figure out how people make sense of their world. Humanists challenge others to consider what makes a good life, and pose uncomfortable questions – for example, “Good for whom?” and “At whose expense?”

Popular culture, land use and economics reflected this ideal, particularly in California. Even as the Golden State strives to lead the nation in combating climate change, the legacy of petro-culture endures in suburban sprawl and jammed freeways.

Humanist scholars like LeMenager help to uncover the root causes of complex problems. Yes, rising carbon dioxide levels trap more heat in the atmosphere – but values matter too. Defining features of American identity, such as independence, freedom, mobility and self-reliance, have become entangled with petroleum consumption.

Car culture in the United States has affected land use, travel patterns, retail trends and many other features of American life.

The softer side of technology

When thinking about climate solutions, people often picture technical fixes. The IPCC reports list many ideas for climate change mitigation and adaptation. Mitigation reduces greenhouse gas emissions through technologies like renewable energy. Adaptation, such as building sea walls, aims to manage climate change impacts. It also includes schemes to engineer Earth’s climate system – for example, releasing chemicals into the stratosphere to reflect sunlight back into space.

Cultural scholars and philosophers can inject ethical principles into policymaking. Relative to emissions reductions, expensive adaptation schemes are less likely to benefit indigenous populations, future generations and the poor – the groups that are most vulnerable to climate change.

Humanists can also help decision makers see how history and culture affect policy options. Plans to improve fuel economy will need to address the historical bond between petroleum and personal freedom. Alternatively, humanity could keep burning fossil fuels while trying to capture the emissions. Yet some societies might balk at the high costs of relatively unproven carbon capture technologies.

Three scholars offer conflicting views on geoengineering as an acceptable response to climate change.

Aligning climate solutions with human values

So far, scientific facts have not motivated Americans to support the huge societal transformations needed to stop climate change. Some reject the scientific consensus on global warming because it makes them feel bad or clashes with their personal experience of the weather.

Climate change matters more when it affects people’s homes, livelihoods and spiritual beliefs. Recent protests against the Dakota Access Pipeline are an example. Opponents condemned the desecration of Native American burial sites and called out violations of historical land treaties dating back 150 years. To them, the pipeline was not just a source of greenhouse gases. It was a threat to their ideals and spirituality.

By tapping into what moves people, the emerging field of environmental humanities can help spur climate action. Scholars of history, philosophy, religious studies, literature and media are exploring many aspects of humans’ relationship with the Earth. An entire literary genre of climate fiction, or “Cli-Fi,” depicts often-apocalyptic visions of climate impacts on humanity. Social scientists have worked out how civilizations like the ancient Maya and medieval Icelanders dealt with climate shocks.

Together with scientists, environmental humanists are reforming scenarios used in climate modeling. Scenarios originated as an improvisational form of theater, and humanists are reclaiming them as a rehearsal space for the massive societal shifts required to avert dangerous climate change.

Uniting humanists and scientists

We think that stronger collaborations across the humanities and sciences are key for effective climate solutions. Still, there are hurdles to overcome. Humanists have been criticized for failing to apply their expertise to environmental problems outside academic circles. For their part, scientists need to respect humanists as scholars in their own right, not just clever translators of hard science.

In our view, it’s time for scientists, engineers and humanists to break down these barriers and appreciate the human element of global climate change.